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Sunday, June 10, 2007

Confucius- a conversation

This Human World Yen huei {20} went to take leave of Confucius. "Whither are you bound?" asked the Master.

"I am going to the State of Wei," was the reply.

"And what do you propose to do there?" continued Confucius.

"I hear," answered Yen Huei, "that the Prince of Wei is of mature age, but of an unmanageable disposition. He behaves as if the people were of no account, and will not see his own faults. He disregards human lives and the people perish; and their corpses lie about like so much under growth in a marsh. The people do not know where to turn for help. And I have heard you say that if a state be well governed, it may be passed over; but that if it be badly governed, then we should visit it. At the door of physicians there are many sick people. I would test my knowledge in this sense, that perchance I may do some good at that state."

"Alas!" cried Confucius, "you will be only going to your doom. For Tao must not bustle about. If it does it will have divergent aims. From divergent aims come restlessness; from restlessness comes worry, and from worry one reaches the stage of being beyond hope. The Sages of old first strengthened their own character before they tried to strengthen that of others. Before you have strengthened your own character, what leisure have you to attend to the doings of wicked men? Besides, do you know into what virtue evaporates by motion and where knowledge ends? Virtue evaporates by motion into desire for fame and knowledge ends in contentions. In the struggle for fame men crush each other, while their wisdom but provokes rivalry. Both are instruments of evil, and are not proper principles of living.

"Besides, if before one's own solid character and integrity become an influence among men and before one's own disregard for fame reaches the hearts of men, one should go and force the preaching of charity and duty and the rules of conduct on wicked men, he would only make these men hate him for his very goodness. Such a person may be called a messenger of evil. A messenger of evil will be the victim of evil from others. That, alas! will be your end.

"On the other hand, if the Prince loves the good and hates evil, what object will you have in inviting him to change his ways? Before you have opened your mouth, the Prince himself will have seized the opportunity to wrest the victory from you. Your eyes will be dazzled, your expression fade, your words will hedge about, your face will show confusion, and your heart will yield within you. It will be as though you took fire to quell fire, water to quell water, which is known as aggravation. And if you begin with concessions, there will be no end to them. If you neglect this sound advice and talk too much, you will die at the hands of that violent man.

"Of old, Chieh murdered Kuanlung P'ang, and Chou slew Prince Pikan. Their victims were both men who cultivated themselves and cared for the good of the people, and thus offended their superiors. Therefore, their superiors got rid of them, because of their goodness. This was the result of their love for fame.

"Of old, Yao attacked the Ts'ung-chih and Hsu:-ao countries, and Ya attacked the Yu-hus. The countries were laid waste, their inhabitants slaughtered, their rulers killed. Yet they fought without ceasing, and strove for material objects to the last. These are instances of striving for fame or for material objects. Have you not heard that even Sages cannot overcome this love of fame and this desire for material objects (in rulers)? Are you then likely to succeed? But of course you have a plan. Tell it to me."

"Gravity of demeanor and humility; persistence and singleness of purpose, -- will this do?" replied Yen Huei. "Alas, no," said Confucius, "how can it? The Prince is a haughty person, filled with pride, and his moods are fickle. No one opposes him, and so he has come to take actual pleasure in trampling upon the feelings of others. And if he has thus failed in the practice of routine virtues, do you expect that he will take readily to higher ones? He will persist in his ways, and though outwardly he may agree with you, inwardly he will not repent. How then will you make him mend his ways?"

"Why, then," (replied Yen Huei) "I can be inwardly straight, and outwardly yielding, and I shall substantiate what I say by appeals to antiquity. He who is inwardly straight is a servant of God. And he who is a servant of God knows that the Son of Heaven and himself are equally the children of God {21}. Shall then such a one trouble whether his words are approved or disapproved by man? Such a person is commonly regarded as an (innocent) child. This is to be a servant of God. He who is outwardly yielding is a servant of man. He bows, he kneels, he folds his hands -- such is the ceremonial of a minister. What all men do, shall I not do also? What all men do, none will blame me for doing. This is to be a servant of man. He who substantiates his words by appeals to antiquity is a servant of the Sages of old. Although I utter the words of warning and take him to task, it is the Sages of old who speak, and not I. Thus I shall not receive the blame for my uprightness. This is to be the servant of the Sages of old. Will this do?"

"No! How can it?" replied Confucius. "Your plans are too many. You are firm, but lacking in prudence. However, you are only narrow minded, but you will not get into trouble; but that is all. You will still be far from influencing him because your own opinions are still too rigid."

"Then," said Yen Huei, "I can go no further. I venture to ask for a method."

Confucius said, "Keep fast, and I shall tell you. Will it be easy for you when you still have a narrow mind? He who treats things as easy will not be approved by the bright heaven."

"My family is poor," replied Yen Huei, "and for many months we have tasted neither wine nor flesh. Is that not fasting?"

"That is a fast according to the religious observances," answered Confucius, "but not the fasting of the heart."

"And may I ask," said Yen Huei, "in what consists the fasting of the heart?"

"Concentrate your will. Hear not with your ears, but with your mind; not with your mind, but with your spirit. Let your hearing stop with the ears, and let your mind stop with its images. Let your spirit, however, be like a blank, passively responsive to externals. In such open receptivity only can Tao abide. And that open receptivity is the fasting of the heart."

"Then," said Yen Huei, "the reason I could not use this method was because of consciousness of a self. If I could apply this method, the assumption of a self would have gone. Is this what you mean by the receptive state?"

"Exactly so," replied the Master. "Let me tell you. Enter this man's service, but without idea of working for fame. Talk when he is in a mood to listen, and stop when he is not. Do without any sort of labels or self- advertisements. Keep to the One and let things take their natural course. Then you may have some chance of success. It is easy to stop walking: the trouble is to walk without touching the ground. As an agent of man, it is easy to use artificial devices; but not as an agent of God. You have heard of winged creatures flying. You have never heard of flying without wings. You have heard of men being wise with knowledge. You have never heard of men wise without knowledge "Look at that emptiness. There is brightness in an empty room. Good luck dwells in repose. If there is not (inner) repose, your mind will be galloping about though you are sitting still. Let your ears and eyes communicate within but shut out all knowledge from the mind. Then the spirits will come to dwell therein, not to mention man. This is the method for the transformation (influencing) of all Creation. It was the key to the influence of Yu and Shun, and the secret of the success of Fu Hsi and Chi Chu. How much more should the common man follow the same rule?"